Is An "Angry Christian" An Oxymoron?

Is An "Angry Christian" An Oxymoron?

Are the terms "angry" and "Christian" (as in a 'follower of Christ', or being 'Christ-like') contradictory? A quick look at the history of Christianity seems to suggest that the terms are synonymous.

Consider some Biblical highlights: God evicts Adam and Eve from the Garden and curses the ground (producing thorns, thistles, and requiring man's sweat). Later He floods the whole world, killing all but eight. He torches Sodom and Gomorrah, and destroys the nation of Egypt with plagues. He exiles Israel to 40 years of wandering in desert wilderness during which time He kills many of them with plagues, snakes, fire out of heaven, war, executions by sword and by stoning, food poisoning, and by being swallowed alive into the earth. All this and we're only five books into the Bible.

The bulk of the rest of the Old Testament records the history and the prophecies of His wrath on the nation of Israel, on the divided kingdom (Israel and Judah) and on the remnants of Judah, Benjamin, Levi and others who returned to Palestine after captivity in Babylon, as well as prophecies of His wrath on other non-Israelite nations. While the New Testament is mostly about Christ's life and message, it ends with the Revelation of the Day of the Lord, also called the Day of God's Wrath (Rev. 6:17; 14:10; 15:1; 16:1, 19; 19:15). Beyond Christ's message of 'love', many "Christians" easily recall Christ's name-calling and insults to the Pharisees, Sadducees, scribes and priests, and his physical 'assault' (sic) on the money-changers in the Temple.
If one has not really studied the Book, and understands why these things happened, it could seem as though God and his representatives are all a bunch of very angry men. Moses smashed the tablets, Christ chased the money-changers with a whip, the prophets all spoke of gloom, doom and of God's wrath.

It would almost seem as though being angry would be a normal part of being a Christian. After all, the history of religion (as in "man's attempts to have a relationship with God") is a history of wars "in the name of God". It is a history of intimidation, intolerance, the Inquisition, imprisonment, torture and immolation (being burned at the stake). It is a history of rebellion,
revolution, division, separation and mutual excommunication. It is a continuing history of debate, strife, division, bitterness, "shunning" and being "shunned".

(Some praise the more recent movement toward ecumenism as 'righteous progress' but to be successful and complete, it requires an endorsement of non-Christian religions, witchcraft, animism, science fiction and even idolatry as valid forms of worship. In other words, religious unity is defined [by man] not just as tolerance but as full acceptance of the very practices which torqued God's jaw in the first place.)

It would be a logical but erroneous conclusion to associate anger with being a "Christian", based on mankind's history of religion. After all, the prophecies of God's coming wrath are based on man's failure to "get it (religion) right". Many "Christians" picture the "God of the Old Testament" as an "angry God". This image can reflect a shallow reading of the OT, or one based only upon hearsay accounts of what is in the OT. In spite of some of his actions and words, most still associate Christ with "love". But Christ said, "he that has seen me has seen the Father" (Jn. 14:8-11). If we associate Christ with 'love', then we must, according to Christ, associate the Father with 'love', not anger.

Preachers, evangelists and others who have claimed to represent God have used historical accounts of punishment for sin, and prophetic accounts of judgment as material for their "fire and brimstone" sermons. The effects of "God's wrath" as a motivational tool varied with the audience. The "righteous" were entertained by the accounts of the wrath to come upon all the "sinners" (i.e. non-"Christians", or members of other congregations, or anyone who disagreed with them). Small children were temporarily frightened into silence and good behavior, and perhaps a lifelong distaste for "religion" in general. Those (not "righteous") who had a guilty conscience to begin with, were perhaps motivated into temporary 'repentance' (from whatever), or into making positive changes in behavior and attitude. Most probably only had their feelings of guilt reinforced, as it is a fact of life that "most people just don't change very much at all."

So if "a perpetually angry God" is a misconception, and "angry Christians" have served only to provoke the God of Love to wrath, and self-appointed "God-squads" are simply using the concept of God's wrath as a marketing and motivational tool, where does that leave us? Does God care whether we're angry? Does it matter to God what angers us? Is there really such a thing as "Christian (righteous) anger"? As a "Christian", should we be 'always angry' at sinners or their sins?
Does anger count as righteousness if we claim to be either representing or imitating God? Is anger justified if others "sin" against us? Which "sins" can we use to justify our anger against others or against their words or actions?
Perhaps a simpler question would be, does scripture give us any examples or instructions about anger (or it's many related terms)?
The answer is "Yes, it does!".

What is "Anger"?

What do the words actually mean?

anger, n. [Middle English grief, anger, Danish anger, sorrow; same root in Old English ange, vexed, narrow;
German enge, narrow;
Latin angere, to trouble, angor, vexation;
Greek angchein, to choke.]

A violent, revengeful passion or emotion, excited by a real or supposed injury to oneself or others;
passion;
ire;
choler;
rage;
wrath;
Anger is more general and expresses a less strong feeling than wrath and rage, both of which imply a certain outward manifestation, and the latter, violence and want of self-control.

anger, v.t. , to excite to anger; to arouse resentment in;
to make angry;
to exasperate.
(All definitions are from "New Webster's Dictionary of the English Language, Ency. Ed., 1981, Delair Publishing, unless noted otherwise.)

There are many words which are synonymous with anger or which describe various degrees of anger or which are directly related to the subject of anger.

choler, kol'-er, n., [O. Fr. cholere(Fr. chole're), choler, anger, L. cholera, a bilious ailment, Anger, wrath, irascibility, formerly believed to be caused by an excess of bile.

rage, n. [Fr. rage,

(Note: "abridge" = "to condense; to lessen; to diminish; to deprive or cut off from . . ." as in to cut off from sanity.)

Violent anger;
fury;
violent force or intense activity, as of a storm;
intense or violent desire of feeling;
passion;
that which is extremely popular or in style; a fad;

v.i. raged, raging, to be furious with anger;
to act or move furiously: as the sea that rages;
to prevail unchecked, as disease.

wrath,n. [O.E. wraetho, wrath,

Violent anger;
vehement exasperation;
indignation;
rage;
an angry act, esp. one of punishment.

revenge, v.t. revenged, revenging. [O. Fr. revenger, revengier(Fr. revancher) re-, in return, and vengier, venger, to avenge , To take vengeance for ;
to avenge;
to inflict injury for or on account of , in a spiteful or malignant spirit.

n. The act of revenging;
the executing of vengeance;
retaliation;
the deliberate infliction of pain or injury in return for an injury received;
the desire to inflict pain on one who has done an injury.

vengeance, n. [O. Fr. vengeance.] The avenging of a wrong or injury;
retribution;
revenge.

--with a vengeance, with extreme force or violence; with surprising or disconcerting effect.

violent, a. [L. violentus, violent; akin violate.]

Characterized by or acting with extremely rough physical force;
characterized or caused by harsh, destructive force;
marked by intensity of force or effect;
exhibiting or caused by intense emotional or mental force;
sudden, intense energy;
tending to misrepresent or distort.

violence, n. [L.violentia, Intense or severe force;
severe or injurious treatment or action;
an unfair exercise of power or force;
an act of violence;
an inordinate vehemence of expression or feeling;
a distortion or misrepresentation of content, meaning, or intent.

violate, v.t. violated, violating. [L. violo, violatum, to violate; akin to vis, force.]

To infringe or transgress;
to break in upon;
to disturb;
to desecrate;
to treat with irreverence;
to profane or profanely meddle with;
to ravish or rape;
to do injury to;
to outrage;

vex, v.t. [O.Fr. Fr.vexer,

To irritate, annoy, provoke, or make angry, esp. with trivial or petty irritations, . . .
To torment, plague, or worry;
to agitate, discuss, or debate, as a subject with vigor, . . .
To disturb by motion, stir up, or throw into commotion . . .

vexation, n. The act of vexing or state of being vexed;
irritation;
annoyance;
that which or one who vexed;
any cause of irritation, distress, or annoyance;
affliction.

vexatious, a. Full of or causing vexation;
vexing;
annoying;
harassing; . . .

vexed, a. Disturbed;
irritated;
troubled;
annoyed; . . .

In Short:

Anger is "a violent, revengeful emotion" related to a Greek word meaning to "choke". Rage comes from the Latin "rabies" which is related to madness or insanity. Revenge indicates an angry rewarding of injury by equal or greater injury and it's related "vengeance" indicates violence. Violence indicates force while it's relative "violate" includes the meaning of "rape". To 'vex' can mean merely to irritate or annoy, or it can mean disturb, harass or distress.
None of these emotions are compatible with the desirable "fruits of the Spirit" (desirable character traits) listed in Gal. 5.

These are only a few words related to anger. Others include: resentment, displeasure, offense, umbrage, pique, bitterness, rancor, virulence, acrimony, animosity, gnashing of teeth, indignation, mad, irate, soreness, infuriation, enraged, huff, tiff, sniff, snit, tizzy, fume, ferment, stew, fit, tantrum, cat fit, duck fit, conniption, paroxysm, convulsion, outburst, explosion, eruption, flare-up, blaze, storm, scene, to have words, passion, vehemence, provocation, affront, resent, resentful, resentment, take amiss, growl, snap, snarl, show teeth, give a dirty look, look daggers, burn, seethe, simmer, stew, sizzle, smoke, smolder, boil, fret, chafe, foam at the mouth, breathe fire, rant, rave, bluster, take on, go on, carry on, kick up a row, raise Cain/hell/devil/the roof, throw a fit, stamp the foot, vent one's anger/rancor/spleen, snap at, bite, snap one's nose/head off, take one's head off, jump down one's throat, take it out on, lose temper, forget self, let angry passions rise, get sore, get one's gorge/dander/blood/monkey/Irish/wind/hair/quills up, bridle, bridle up, bristle, stand on one's hind legs, take the dods, get hot under the collar, work one's self into a lather/sweat/stew, reach boiling point, boil over, ignite, kindle, take fire, fly into rage or passion, fly out, fly off at a tangent, fly off the handle, go up in the air, hit the ceiling, go off on one's ear, go into a tailspin, have a hemorrhage, explode, blow up, blow one's top/stack/fuse, to outrage, to grieve, aggrieve, aggravate, wound, hurt, sting, hurt the feelings, step on one's toes, set by the ears, provoke, incense, arouse, inflame, embitter, vex, irritate, annoy, exasperate, exacerbate, nettle, peeve, miff, huff, ruffle, roil, rile, ruffle feathers, stir up, infuriate, madden, drive one mad, frenzy, lash into fury, put out, indignant, wroth, irate, sore, wrought up, worked up, riled up, hot, het up, burning, seething, simmering, smoldering, flushed with anger, in a pucker, in a taking, in a wax, in a stew, in high dudgeon, fierce, wild, savage, raving mad, rabid, foaming at the mouth, mad as a hornet/wet hen, fighting/roaring mad, good and mad, hopping mad,
fit to be tied, mad as hell, heatedly, in hot blood, in the heat of passion, hacked, hissy fit, go ballistic.
As some become obsolete, new ones are created. As the cartoon character Bart Simpson said, "Don't have a cow, man!".

That we have so many terms to describe various degrees of anger indicates the extent to which this emotion permeates our lives.

Anger in Scripture

Gen. 4:5, "Cain was very wroth and his countenance fell."

The point here is not that we should wear a countenance-supporter when engaging in wrath, but rather that our faces reflect our attitude.

countenance6440, paniym, paw-neem', paneh, paw-neh', the face, mouth, +(much more)

wroth, 2734 charah, khaw-raw', to glow or glow warm; fig. (usually) to blaze up, of anger, zeal, jealousy:--be angry, burn, be displeased, x earnestly, fret self, grieve, be (wax) hot, be incensed, kindle, x very, be wroth.
(All Hebrew and Greek definitions are from Abingdon's Strong's Exhaustive Concordance of the Bible, Strong,1860, Abingdon Press, 1980.)

Gen. 4:7 "If you do well, shall you not be accepted? And if you do not well, sin lies at the door. And unto you shall be his desire, and you shall rule over him."

accepted, 7613, se'eth, seh-ayth', from 5375; an elevation or leprous scab; fig. elation or cheerfulness; exaltation in rank or character:-- be accepted, dignity, excellency , highness, raise up self, rising.

desire, 8669, teshuwqah, tesh-oo-kaw', from 7783 in the orig. sense of stretching out after; a longing: --desire.

What does it mean, "desire"?
When we are provoked, or allow ourselves to be provoked to anger with another person, we want to be angry, we don't want to be tranquil, or cheerful or pacified. At that moment we want to pursue our anger as far and as long as possible. We want everyone to know that we are angry and why we are angry (since we know that we are justified). We want everyone to know just how angry we are, although we may not announce it.

We use language we wouldn't normally use. We yell or scream. We become physically violent. We want the situation changed or corrected (according to our standards) and we want it done immediately. We want the opposing party, if there is one, to understand with every fiber of their being just how wrong they are and how right we are.
When we are angry with a thing, such as the hammer after striking our finger, we want to to be angry. We want to hurt the hammer and knowing that the hammer cannot feel pain, only adds to the frustration. In this case, we may be angry with our own clumsiness.

When we are angry, we want to be angry. It is our overwhelming "desire". When we are angry, we don't naturally want to be forgiving, calm, patient, loving, gentle, quiet, soft-spoken, considerate, generous, unselfish, self-sacrificing, or to demonstrate any other attribute that reflects self-control or out-going concern (love).
This is because anger is nearly always a selfish and un-controlled emotion. By definition, it is a selfish emotion. Anger and self-control are nearly opposite in meaning. Nevertheless, our "mission (nearly) impossible" is to rule over our anger.

Gen. 4:7, ". . .you shall rule over him (anger)"

rule, 4910, mashal, maw-shal', to rule:-- (have, make to have) dominion, governor, x indeed, reign, (bear, cause to, have) rule (-ing, -r), have power.

Although it is human nature to yield to the impulse to be angry, we are told to "rule" over it. In other words, "stifle yourself", "get a grip", "chill", control your emotions.

Because human nature tends to be self-ish rather than self-less, every waking moment is an opportunity for recognizing or imagining injury to ourselves or on behalf of others. But this works two ways. Dr. Doolittles' mythical "Pushme-Pullyou" would be an appropriate symbol for anger/selfishness. While anger is based on selfishness, anger is also caused by selfishness. In other words, if I am angry, it's probably because my thoughts, words or acts are self-centered. If others are angry with me, it's probably because my thoughts, words, or acts are self-centered.

We cannot control others and usually have very little influence on others, but we can have complete control over ourselves and, to a great extent, over how we affect others. When we act and speak un-selfishly, we help to avoid causing anger in others because we don't cause any real injury. When we do this consistently, our habit and reputation also discourage any imagined injuries.
When we think, speak and act unselfishly, we will forgive others who cause us real or imagined injury.

The natural, normal, easy thing to feel is anger because anger is a normal aspect of "human nature". It's hard work to "rule over" anger and to feel unselfishness. Christ said it would not be the easy, popular thing to do.

"Therefore all things whatsoever you would that men should do to you, do you even so to them: for this is the law and the prophets. Enter you in at the strait gate: for wide is the gate, and broad is the way, that leads to destruction, and many there be which go in there:
Because strait is the gate, and narrow is the way, which leads unto life, and few there be that find it." (Mat.7:12-14).

Lessons From Gen. 4, About Anger

1. God instructed Cain about self-control, about 'ruling over anger', and about the possibility of sin, prior to the time when Cain killed Abel. Cain failed to heed the warning. Do we heed God's warnings (in scripture) about anger?

2. Gen. 4:7, "if you do well". If we do what is right (by God's definition), there is no place for anger. It's not a factor.
(See "accepted, 7613" above.)

All of God's anger is directed at sin (not sinners Jn.3:16). If there were no sin in the world, God would never be angry.
Man's anger stems from something besides hatred of sin. "From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?

You lust, and have not: you kill, and desire to have, and cannot obtain: you fight and war, yet you have not, because you ask not. You ask, and receive not, because you ask amiss, that you may consume it upon your lusts." (Jas. 4:1-3). (See also all of James 3 and 4 regarding the use of the tongue, evil-speaking and condemning others.)

3. "If you do well". The first consideration should always be 'self-examination'. (See Christ's parable about the beam in your "own eye" Mat. 7:3-5).
In any situation where there is a conflict or provocation or a difference in opinion, attitude, desire, goal, activity, or whatever, we should first consider our own 'eye' or "I" (as in me, my, mine).
Ask yourself: Did I cause this conflict? Is this my fault? Did I bring this provocation upon myself? Could I have avoided this? Am I putting my own needs, desires, or wants ahead of others? If I put the needs and desires of others ahead of my own, will that resolve or prevent this conflict? Am I being selfish, inconsiderate, or thoughtless? Am I taking into account the needs and wants of others?
See: "no greater love...(Jn. 15:13).

4. If you feel that you are completely "without sin" in this matter, and the cause for the anger, frustration, aggravation, or just irritation was totally the fault of others, there are still questions to ask yourself:
Am I displaying love? Am I being patient, gentle, kind, and longsuffering? Am I being forgiving? Am I "laying down my life" for others, including those who actually have sinned against me? Perhaps you are not completely "without sin" after all. Consider Christ, who was completely without any sin, yet was beaten and killed. No one has ever had greater justification for anger, yet he died asking God to forgive those who killed him. How often do we suffer real or imagined wrongs so patiently, so Christ-like, in other words, how often are we "Christian" rather than angry?

See "fruits of the Spirit ...." (Gal. 5:22-23).
See "forgiving 7 x 70" (Mat. 18:21-22).
See "as you forgive others... "(Mat. 6:14-15)

5. If anger is a frequent problem, perhaps it is the company you keep.
"Make no friendship with an angry man; and with a furious man you shall not go:
Lest you learn his ways, and get a snare to your soul." Pro. 22:24-25.

We know that playing violent video games can create a spirit of anger, aggression and violent behavior in children and young people. Since the 1950's an increasing amount of violence on television and in movies has helped to produce a society in which teenagers and even small children kill other children without hesitation and without remorse.
Even if we watch only the news programming and the so-called documentary programming, our diet is still one of wars, rumors of war, crime, violence, disasters, accidents, murders, rape, drugs, drunkenness, manslaughter, riots, arson, sex crimes, perverts and on and on.

All dramatic serials and movies, to be successful and popular, include "adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings" (Gal. 5: 19-21) or a combination of these.
"And even as they did not like to retain God in their knowledge, God gave them over to a reprobate mind, to do those things which are not convenient;
Being filled with all unrighteousness, fornication, wickedness, covetousness, maliciousness; full of envy, murder, debate, deceit, malignity; whisperers,
Backbiters, haters of God, despiteful, proud, boasters, inventors of evil things, disobedient to parents,
Without understanding, covenantbreakers, without natural affection, implacable, unmerciful:
Who knowing the judgment of God, that they which commit such things are worthy of death,not only do the same, but have pleasure in them that do them." Rom. 1:28-32.

We have a society that watches evil as entertainment. Even those who don't actually "enjoy" evil as entertainment, are manipulated by the writers to become angry at the villains, at society, at government, or at the criminal justice system. For example (the tv show) "Law and Order, SVU", which uses the most heinous and violent crimes to involve your emotions, often shows the perpetrators partially or totally escaping punishment for their crimes.

The computer industry has a saying, "garbage in, garbage out". If our mental intake produces rage, then there must be an outlet for what is produced. Note that it's called "out-rage", or rage which cannot be contained. One outlet is "road rage".
Another outlet is termed "going postal", the mass killing of co-workers and others. All this may sound like a generalization and perhaps over-simplification, but television news increasingly resembles television's most violent entertainment.

6. Gen. 4:7, "if you do not well, sin lies at the door". It is more often, "when", not "if".
The question here is, will you "open the door" (yield control) and "let sin in" (to control your emotions and behavior).

Anger does not always equal sin. God gets angry and He doesn't sin. He gets angry at sin.
We tend to get angry most often, not at sin (as in the breaking of God's law), but at real or imagined "sin" against us, at real or imagined "wrongs" that others are doing or attempting to do "against" us personally. These "wrongs" are anything contrary to our personal desires, wants, needs, lusts, or whatever.

We also get angry at "things" or "situations". Many tend to anger quickly at things or situations which cause physical pain or discomfort. In these cases, we may vent our anger at, or appear to be venting our anger at those around us, even though they may have had nothing to do with the situation.
In most instances, we are not angry at the situation or the act but at the person. Often our anger is a form of hatred which is the spirit of murder. Christ explained this in Mat. 5, but the various translations have an awkward wording.

God gave mankind "dominion" over the earth (Gen.1:26), but with some reservations. For instance, vengeance.
"To me (God) belongs vengeance, and recompence: . . " (Deu. 32:35, also see v. 41-43).
"O Lord God, to whom vengeance belongs: . . ." (Psa. 94:1).
"For it is the day of the Lord's vengeance,(not ours) . . ." (Isa. 34:8).
"Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord." (Rom. 12:19).
" . . .Vengeance belongs unto me, I will recompense, saith the Lord." (Heb. 10:30).

It is not man's dominion to avenge, or revenge, or to return injury. Anger is defined as a "revengeful passion". It is a desire to do something outside our dominion.

7. The "state" of anger is a "place" where some choose to dwell, or to visit frequently.
It can be due to physical or mental causes, or to a wrong spiritual influence. It can be due to immaturity, often in young people but advanced age doesn't always preclude immaturity. It can be due to diminished mental capacity, often in older people, but also at any age. It can be a symptom of depression. It can be caused by disease. It may be affected by diet, or use of illegal drugs, or by the failure to use some prescribed drugs.
It can become a "normal" aspect of one's personality if one chooses to live with it, or is unable to control it, or is somehow "unaware" of it.
Physiological causes of anger and their treatment are beyond the scope of this article.

Some wisdom regarding the subject of anger.

A. Give it up. Even if it's "justified".

Psa. 37:1 "Fret ( Heb. 2734, see "wroth, anger" above) not yourself because of evildoers,".
Do not be angry because of crime or any of the many forms of evil in the world.
Humans are sometimes great imitators but often on a very shallow level. For instance instead of actually playing sports, many will simply buy a shirt with a team logo, or drink a beer that sponsors a team. Some people reach the same level in religion by being vocal about "sin" in others or "in the world" and counting that as "righteousness" on their part.
[In fact, "Christian" team tee-shirts are available even though not mentioned in the lists of Eph. 6:14-18, and 1 Ths. 5:8, for us. (Note that "vengeance" is included in garments for the Lord, Isa. 59:15-19.)]
It appears that some see the many scriptural references to God's wrath and reason that "since God is righteous and God is angry, therefore I'll be righteous by being angry". Quacking like a duck, doesn't make one a duck.

Psa. 37:7 " . . .fret not yourself because of him who prospers in his way, (or) because of the man who brings wicked devices to pass."
Do not be angry because of the rich and powerful, or the rich and famous.
Do not be angry because of those who hurt others directly or indirectly.

Psa. 37:8, "Cease from anger, and forsake wrath: fret not yourself in any wise to do evil.
:10 For yet a little while, and the wicked shall not be: . . .
:11 But the meek shall inherit the earth: . . ."
In scripture, "meekness" refers to the absence of anger and wrath. See Jas. 1:19-21 below.

B. Anger often makes one look like a fool.

Pro. 12:16, "A fool's wrath is presently(in that day)known:"
If your anger is baseless and senseless, it is quickly obvious to others. Laughter, by others, will increase a fool's anger.

Pro. 14:16-17, "A wise man fears, and departs from evil: but the fool rages, and is confident.
He that is soon angry deals foolishly:. . ".
Anger seems to always be accompanied by total confidence in the righteousness of one's cause. This is because anger leaves little room for questions, new evidence, contrary evidence, or compromise. In fact, anger often avoids logic. This is why logic, if given a chance, can often resolve anger.

Pro. 14:29, "He that is slow to wrath is of great understanding: but he that is hasty of spirit exalts folly."
Being easily or quickly angered is a sign of folly, or foolishness, i.e. a fool. If your anger comes only after much consideration, mediation, and prayer, it's probably anger at sin, and as such, reflects God. If it's anger at sin in your own life, it's righteous anger.
If it's anger at sin in the life of others, it may be self-righteousness or impatience, or unforgiveness.

Pro. 27:3, "A stone is heavy, and the sand weighty; but a fool's(191) wrath is heavier(3513) than them both."

heavier, 3513, kabed, in a bad sense (burdensome, severe, dull), more grievously afflict.
fool's, 191, eviyl, fig. silly, fool, foolish (man).

C. Anger inspires more anger but this is the wrong response.

Pro. 15:1, "A soft answer turneth away wrath: but grievous(6089) words stir up anger."
grievous, Heb. 6089, etseb, grievous, from 6087 atsab, displease, grieve, hurt, make or be sorry, vex, wrest.

The correct response to anger is not more anger, or revenge, but speaking soft things, and speaking them softly. "Hard" words will only increase the level of anger.

Pro. 15:18, "A wrathful man stirreth up strife: but he that is slow to anger appeaseth strife."
An angry man cannot be a peacemaker. It takes a patient man.

Pro. 19:19, "A man of great wrath shall suffer punishment: for if thou deliver him, yet thou must do it again."
You cannot cure others of anger. You can only choose how you will respond to the immediate situation.

Pro. 21:14, "A gift in secret pacifies anger: and a reward in the bosom strong wrath."
It is difficult to be angry with someone when you discover that they did something nice for you "in secret", in other words, with no apparent motive. Demonstrating love, i.e. outgoing concern, is the correct response to anger. (See Christ's words about those who killed him, Lk. 23:34.)
Try speaking to their "heart" rather than just their ears.

Pro. 30:33b, " . . . the wringing of the nose brings forth blood: so the forcing of wrath brings forth strife."
If you are going to provoke someone, don't be surprised at the results.

Rom. 12:17-21, "Recompense to no man evil for evil. . . . If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath(3709):for it is written, Vengeance is mine; I will repay, saith the Lord. . . . overcome evil with good."

wrath, 3709, orge, prop. desire, i.e. violent passion (ire, or [justifiable] abhorrence); anger, indignation, vengeance, wrath.

All degrees of irritation, even if justified are the responsibility of God, not ours. Our responsibility in all cases is to do "good" (works).

Pro. 29:8b, " . . . wise men turn away wrath."

D. Anger as a life-style or personal trademark is a sign of great vanity.

2086 3093 3887 2087
Pro. 21:24, "Proud and haughty scorner is his name, who deals in proud wrath."

proud, 2086, zed, arrogant, presumptuous, proud.

proud, 2087, zadown, arrogance, presumptuously, pride, proud (man).

haughty,3093, yahiyr, elated, hence arrogant, haughty, proud.

scorner, 3887, luwts, prop. to make mouths at, i.e. to scoff, have in derision, make a mock, mocker, scorn (-er, -ful).

Self-righteous anger reflects self-righteousness more than it reflects anger.

E. Anger can have physiological causes.

Ec. 5:17, " . . . he has much sorrow and wrath with his sickness."
Disease or illness can cause us to be quick-tempered. Since the sick or handicapped often have limited social contact, the anger is directed at those nearby: family, friends or care-givers. We should remember that this is an explanation, not a justification. Sin is still sin, even if you're sick.

F. Anger is not a desirable trait.

Pro. 27:4, "Wrath is cruel(395), and anger is outrageous(7858);. . ."

cruel, 395, akzeriyuwth, fierceness, cruel
outrageous, 7858, sheteph, a deluge (lit. or fig.), flood, outrageous, overflowing.

Ec. 7:9, "Be not hasty in your spirit to be angry: for anger rests in the bosom of fools."

Gal. 5:19-21, "Now the works of the flesh are manifest, which are these; . . . hatred, . . . wrath, strife . . ."

Anger (wrath) is a product of the flesh (unconverted human nature), not God's Spirit.

Eph. 2:3, "Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others."

Wrath, anger and rage are normal to human nature. When human nature rules our behavior rather than God's Holy Spirit, it's easy to find frequent reasons to be wrathful.

Eph. 4:26-27, "Be you angry, and sin not: let not the sun go down upon your wrath: neither give place to the devil."

("And the Lord said unto Cain, Why are you wroth? and why is your countenance fallen? If you do well, shall you not be accepted? and if you do not well, sin lies at the door. And unto you shall be his desire, and you shall rule over him." Gen. 4:6-7).

Anger is a normal human response. The question is will we "rule" over this emotion or be "ruled" over by it.
Don't let anger simmer, it only increases with time.
Anger can allow Satan to control our lives.

Eph. 4:31 "Let all bitterness, and wrath, and anger, and clamor, and evil speaking be put away from you with all malice:"
:32, "And be you kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake has forgiven you."

Eph. 6:4, "And you fathers, provoke not your children to wrath: . . ."
It's not an acceptable form of entertainment. Remember, your children are the ones who will eventually choose your rest home. ;-)

Col. 3:8, "But now you also put off all these; anger, wrath, malice, . . ."

1 Tim. 2:8, "I will therefore that men pray every where, lifting up holy hands, without wrath and doubting."
Wrath is equated with "unclean" hands, i.e. a condition that "cuts off" from God and hinders prayers.

G. Indulgence in anger is 'risky business'.

"Cast abroad the rage of your wrath . . . Then will I also confess that your own right hand can save you." (Job 40:11a, 14).
This associates the elimination of anger with obtaining salvation.
Because we cannot "save" ourselves, this also shows that we need God's help in learning to control anger (see "comforter", Jn. 14-16).

Christ said, "You have heard that it was said by them of old time, You shall not kill: and whosoever shall kill shall be in danger of the judgment: But I say unto you, That whosoever is angry with his brother (without a cause)* shall be in danger of the judgment:. . ." (Mat. 5:21-22a). Some sources say that the conditional phrase "without a cause" was not in the original text.
If this conditional phrase was not in the original, it means that Christ said that any and all anger may disqualify us from being in the Kingdom and having eternal life.

If it was in the original, then we have other questions needing answers. Since no one is ever angry without some real or imagined "cause", what does scripture show as "acceptable" or "just" causes for anger? While scripture shows that anger is an ever-present temptation for any of us, it never gives any justification for us to indulge ourselves in the emotion or to sustain the emotion. On the contrary, it shows that anger is undesirable (Jas. 1:20), is to be avoided (Eph. 4:31), is not to be sustained (Eph. 4:26), and can cause one's death (physically or spiritually, Job 5:2, Mat. 5:21-22).

If the conditional phrase was in the original, how bad does the sin against us, or others, have to be to justify our anger? If a sin against us, or others, is ongoing or being repeated is there a time limit, or a specific number beyond which we are justified in being angry? Peter asked Christ about limits and Christ's response shows that there are none.
"Then came Peter to him, and said, Lord, how often shall my brother sin against me, and I forgive him? till seven times?
Jesus said to him, I say not unto you, until seven times: but, Until seventy times seven." (Mat. 18:21-22).
In other words, indefinitely, continually, and without end.

Someone trying to keep track of offences up to 491 times has missed the point entirely. At the same time, if you can restrain yourself from anger over an offense that has been repeated against you for 490 times, you should be able to continue practicing "meekness", without counting.
Paul set an arbitrary time limit to get over being angry, of "sunset" (Eph. 4:26). Setting a time limit can be a helpful tool. But what if we become angry just after sunset? Do we have 24 hours to relish it, to wallow in it, or to seek revenge, before we must give it up? Again, a literal interpretation misses the point.

As for the severity of the sin against us, we need only to look at Christ's example. He was betrayed, arrested, falsely accused, ridiculed, beaten, tortured and killed. He didn't get angry, and he asked his Father to forgive them for what they did to him.
Doing anything else, is un-Christ-like.

H. Avoiding the "appearance of evil".

"Abstain from all appearance of evil." (1 Ths. 5:22).
If others think we are angry when we are not, then we have still failed to set a Christ-like or "Christian" example. Perhaps it's because we "sound" angry (tone or level of voice), or we "look" angry (facial expressions), or because we use angry gestures (body language), or because of the words we choose (message), or the things we do (actions). Perhaps it's all of these. We use all of these elements to express ourselves to others and to interpret their communication to us.

If others perceive us as being angry when we truly aren't, then we have somehow failed as effective communicators. We all do this whenever we are unaware of how others "see" us or how they understand what we say. If we are unsure that we have communicated effectively, we can simply ask: Do you know what I mean?, Do you understand what I'm saying?, Do you
understand how I feel? This requires more than "yes or no" responses on the part of others. This requires that we be willing to ask for criticism and to use it constructively, not reject it through self-justification or through fault-finding, or blame-placing.

Another possibility is that, in spite of your protests, others are "reading" you accurately. Perhaps you really do have feelings of anger which you are not admitting to yourself. Perhaps there are issues which you are refusing to think about. Perhaps there are unresolved problems which you have mentally "put away" but which subconsciously affect your attitude or tone of voice or other physical aspects of your communication.
This is something to ask God to help you to see in yourself (Psa. 26:2). It's something to look for when we "examine" ourselves (2 Cor. 13:5).

I. Seek to replace all anger with "meekness"--gentleness and resistance to provocation.

Jas. 1:19 "Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath;"
:20, "For the wrath of man works not the righteousness of God."
: 21, "Wherefore . . . receive with meekness the engrafted word, which is able to save your souls."
The opposite of wrath is meekness. The world's cultures have associated "meekness" with "lack of courage" or "weakness". In scripture it means 'an absence of anger'.

Paul wrote to the Corinthians, "What will you? shall I come unto you with a rod, or in love, and in the spirit of meekness?" 1 Cor.4:21.

Scriptures about meekness:

In the following scriptures, substitute "gentle, not given to anger" in place of "meek". In place of "meekness", read "gentleness, resistant to provocation".

Num. 12:3 ("Now the man Moses was very meek(6035), above all the men which were upon the face of the earth.")

meek, 6035, anav, or anayv, from 6031, (fig.) depressed in mind (gentle) . . .

meek, (Dict.) a. [Same as Sw. miuk, Icel. mjukr, soft, meek; Dan. myg,pliant, supple; Goth. muks, soft, meek.] Mild of temper;
gentle; not easily provoked or irritated; submissive; lacking courage.
Note that the definition has both socially positive and negative meanings:

"Lacking courage" has only a negative meaning, cowardice.

"Submissive" can have either positive or negative meanings. One is expected to be submissive to orders but not submissive against the enemy, whether it's war, politics, sports or the business place.
"Mild of temper; gentle; not easily provoked or irritated;" is positive. It describes Christ. It explains what God meant when calling Moses "meek", since Moses obviously did not lack for courage.

"Meek" is not used as a complimentary word today. It sounds like "weak". Even if people associate it with Christ, they envision his allowing himself to be beaten and killed. When it's thought of as meaning weakness, the following scriptures don't make sense.
Only when it's understood to mean "mild-tempered, gentle, not easily provoked or irritated" do the following statements make sense.

Ps. 22:26, "The meek shall eat and be satisfied:. . ."
As opposed to the Israelites who angrily complained about food.

Ps. 25:9, "The meek will he guide in judgment: and the meek will he teach his way."

Ps. 37:11, "But the meek shall inherit the earth; and shall delight themselves in the abundance of peace."

Ps. 76:9, "When God arose to judgment, to save all the meek of the earth. Selah."

Ps. 147:6, "The Lord lifts up the meek:. . ."

Ps. 149:4, "For the Lord takes pleasure in his people: he will beautify the meek with salvation."

Zeph. 2:3, "Seek you the Lord, all you meek of the earth, which have wrought his judgment; seek righteousness, seek meekness: it may be you shall be hid in the day of the Lord's anger."
Here meekness, the absence of anger, is associated with God's protection during the Tribulation.

Mat. 5:5, "Blessed are the meek: for they shall inherit the earth."

Mat. 11:29, "Take my yoke upon you, and learn of me; for I (Christ)am meek and lowly in heart: and you shall find rest unto your souls."

Mat. 21:4-5, "All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell you the daughter of Zion, Behold, your King (Christ)comes unto you, meek, and sitting upon an ass, and a colt the foal of an ass."

2 Cor. 10:1, "Now I Paul myself beseech you by the meekness and gentleness of Christ,. ."

Gal. 5:19-23, "Now the works of the flesh are manifest, which are these; . . . hatred, variance, wrath, strife, . . . murders . . .and such like: of the which I tell you before, as I have also told you in time past, that they which do such things shall not inherit the kingdom of God But the fruit of the Spirit is love, . . .peace, longsuffering, gentleness, . . . meekness . . . against such there is no law."
Here, anger or the absence of it, is a determinant for entering the kingdom of God, or as most call it "heaven".

Gal. 6:1, "Brethren, if a man be overtaken in a fault, you which are spiritual, restore such an one in the spirit of meekness; considering yourself, lest you also be tempted."

Correcting others must be done without anger.

Eph. 4:1-3, "I therefore, the prisoner of the Lord, beseech you that you walk worthy of the vocation wherewith you are called, With all lowliness and meekness, with longsuffering, forbearing one another in love; Endeavoring to keep the unity of the Spirit in the bond of peace."

Col. 3:12-13, "Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do you."

1 Tim. 6:11, "But you, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness."

2 Tim. 2:24-25, "And the servant of the Lord must not strive (3164); but be gentle unto all men, apt to teach, patient,
In meekness (4236) instructing those that oppose themselves: if God peradventure will give them repentance to the acknowledging of the truth;"

strive, 3164, machomai, to war, i.e. (fig.) to quarrel, dispute: fight, strive.
meekness,4236, preotes, gentleness, by impl. humility.

Tit. 3:2-3, "To speak evil of no man, to be no brawlers, but gentle, showing all meekness unto all men.
For we ourselves also were sometimes foolish, . . .living in malice and envy, hateful and hating one another."

Jas. 1:20-21, "For the wrath of man works not the righteousness of God. Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted word, which is able to save your souls."

Jas. 3:5-18, "Even so the tongue is a little member, and boasteth great things. Behold, how great a matter a little fire kindleth!
: 6, And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defiles the whole body, and
sets on fire the course of nature; and it is set on fire of hell.
:8, But the tongue can no man tame; it is an unruly evil, full of deadly poison.
:9, Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.
:10, Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.
:13,Who is a wise man and endued with knowledge among you? Let him shew out of a good conversation his works with meekness of wisdom.
:14, But if you have bitter envying and strife in your hearts, glory not, and lie not against, the truth.
:15,This wisdom descends not from above, but is earthly, sensual, devilish.
:16, For where envying and strife is, there is confusion and every evil work.
:17,But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy.
:18, And the fruit of righteousness is sown in peace of them that make peace."

1 Pet. 3:8-15, "Finally, be you all of one mind, having compassion one of another, love as brethren, be pitiful, be courteous:
Not rendering evil for evil, or railing for railing: but contrariwise blessing; knowing that you are thereunto called that you should inherit a blessing.
For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile:
Let him eschew evil, and do good; let him seek peace, and ensue it.
For the eyes of the Lord are over the righteous, and his ears are open unto their prayers; but the face of the Lord is against them that do evil.
And who is he that will harm you, if you be followers of that which is good?
But and if you suffer for righteousness' sake, happy are you: and be not afraid of their terror, neither be troubled;
But sanctify the Lord God in your hearts: and be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear:"

Our "hope" is the hope of salvation (1 Ths. 5:8). Our discussion of 'a correct relationship with God' (i.e. religion) is to be done in "gentleness, resisting irritation or provocation".
Anger, when unjustified, is foolishness. When it is justified, in whatever degree or form, it is the domain of God (Rom. 12:17).
When Paul wrote, "Be angry and sin not:", he was acknowledging the temptation and reminding us, as God said in Gen. 4, to "rule over it". If someone wrongs us (real or imaginary) we are required to forgive them if we expect God to forgive us (Mat. 6:14-15).
Therefore our anger at sin should be concentrated in our own lives, not in the lives of others lest we "give ourselves over to" the anger and it becomes sin on our part.
Anger and forgiveness are contradictory emotions. If you are still angry at someone, then you probably haven't really forgiven him/her. God gets angry (Num. 11:33) and yet, does not sin (Num. 23:19). God hates only sin (Pro. 6:16-19), not sinners (Jn. 3:16).

What about the examples of righteous men who expressed anger?

Moses, angry at Pharaoh, "went out", apparently without saying or doing anything in anger (Ex. 11:8). In other words, he was still in control of himself. Later, angry at Israel, Moses smashed the tablets (Ex. 32:19). God made him carve replacements out of stone, by hand (Ex. 34:1). If you have ever tried to use a chisel on a rock, you realize that this was no small chore. Moses spoke angrily to Aaron about the calf-idol, but Aaron's participation in killing the idolaters apparently mollified his anger. In any event, he took no action against Aaron.

Moses became angry over an irregularity in the sin offering, but when he heard "the rest of the story" (all the facts), he was "content" (Lev. 10:16-20). Finally, angry at Israel, he "smote" the rock to bring forth water, instead of "speaking" to it as God had instructed him (Num. 20:1-13). For this disobedience, done in anger, Moses and Aaron were both banned from entering the Promised Land, symbolic of the Kingdom of God.

In less than two years after leaving Egypt, the Israelites had managed to anger God at least 10 times (Num. 14:22). Moses became angry only four times in forty years of dealing with the same group. This does not imply that Moses was more righteous than God*, only that he seldom ever failed to rule over the temptation to become angry. God would not have judged him the "meekest man" for the lack of temptation. And the Israelites certainly tempted him more than four times in forty years.
Only twice did he fail to "rule" over his anger and both times he was penalized accordingly. The first time, he had to replace the tablets of stone which he had destroyed. The second time however, his violent rage in striking the stone cost him his physical entrance into the "Kingdom".

*There is a joke about insanity being inherited, that parents get it from their children.
This appears to be the case with God and anger. Notice that in the accounts of Adam and Eve, Cain and Abel, even the flood of Noah's time, God never mentions being angry, or wroth or of having wrath. None of the writers ever describe God as angry. None of those involved ever make reference to God being angry. Regarding the flood, God is described by the words,
"repented" (nacham, to sigh, i.e. breathe strongly, by impl. to be sorry) and "grieved" (atsab, to carve, i.e. fabricate or fashion, hence, in a bad sense, to worry, pain, anger). In other words, he "sighed deeply in sorrow" and was "cut to the heart", or "in pain of grief".
For those who died in the flood it might not seem to be of importance whether God killed them in anger or in grief. But for us to properly understand God as a loving Father, it is critically important that we understand that he is not an "angry God" as some envision him. Rather, he is a "father" who must physically intervene at times to achieve what is best for the family in the long run.
God is not described as being angry until he tried to "dwell" among the Israelites. Moses was the meekest man, but God had been patiently dealing with human provocation for over 2,500 years before Moses was born.

House-cleaning Without Anger

Christ's actions regarding the money-changers and the livestock in the Temple were in response to the disrespect and desecration of his "Father's house" (Jn. 2:13-17). His words were not his own, but were "of the Father" (Jn. 14:10, 24). None of the accounts (Mat. 21:12-13; Mk. 11:15-19; Lk. 19:45-48; Jn. 2:13-17) says anything about Christ being "angry", or "wroth",
or "in a snit".
To imagine the scene, tables being turned over, doves let loose from cages, cattle being driven out, it's easy to project the emotion of anger onto Christ but none of the witnesses ever said Christ was angry. In fact, he had taken the time to construct a "scourge" of cords. Cattlemen can tell you that cows don't usually respond quickly to voice commands, non-electric prods or even striking with the hand. But crack even a small whip near them and you can start a stampede. The accounts do not say that Christ used the scourge on the money-changers. That would have been excuse for the Pharisees to arrest him and it isn't mentioned. He was never accused of starting a riot, nor of assault and battery.

In contrast to the Temple incident, Mk. 3:1-6 describes Christ as looking at the Pharisees "with anger" (v.5) "being grieved for the hardness of their hearts,". Sound familiar? This was the same reason for Moses' anger when he left Pharaoh's court (Ex. 11:8).
How did Christ deal with the anger? He healed a man's withered hand (v. 5). How did the Pharisees respond? In their anger, they began conspiring with the followers of King Herod to murder Christ (v. 6).

Mat. 11:29; 21:4-5; 2 Cor. 10:1 all refer to Christ's "meekness", in other words, his "gentleness", his "resistance to provocation", his lack of anger. Other NT references to anger and wrath, are prophetic of God's wrath (Mat. 3:7, Rev. 14:10, Lk. 21;23), instructive (Jn. 3:36, Mat. 18:34-35), reflect human nature (Mat. 2:16), or describe Satan (Rev. 12:17). However, when Christ returns, he will be more than a little "torqued" (Rev. 6:15-17, "wrath of the Lamb").

We are instructed to put away sin. "Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry:" (Col. 3:5). This is to avoid provoking God to wrath. "For which thing's sake the wrath of God cometh on the children of disobedience:" (v. 6). These are sins we previously committed. "In the which you also walked some time when you lived in them."
(v. 7).

But wait, there's more. "But now you (must) also put off all these; anger, wrath, malice, blasphemy, filthy communication out of your mouth. Lie not to one another, seeing that you have put off the old man with his deeds;" (vs. 8-9).
"And have put on the new man, which is renewed in knowledge after the image of him that created him:" (v. 10).
"Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do you." (v.12).

Is an 'angry Christian' an oxymoron?

For the most part, the terms "angry" and "Christian" are contradictory and mutually exclusive. A true "Christian" is an imitator of Christ. Christ came in "meekness", without anger, resistant to provocation. An "oxymoron" is "a figure of speech employing the juxtaposition of two normally contradictory words, as in 'cruel kindness'."
"Moron" is a slang term for "one who is stupid or foolish". Scripture associates anger more with foolishness than with being 'Christ-like', therefore a more correct term would be an "angry moron". But we wouldn't want to provoke anyone to wrath. ;-)

What Does Scripture Say?

What does scripture specifically say about anger? The first mention of it is God's instruction to Cain. "If you do well", anger is not a factor. If you don't "do well", sin is "at the door". You will "desire" to be angry but you are to "rule over" it. (Gen. 4:5-7).

Moses, who is a type of Christ (Acts 3:21-22, 7:37) is praised by God for his "meekness", meaning his gentleness, his resistance to provocation.

Human anger, by any name, is not righteousness. It is never listed in scripture as a desirable emotion. It is always listed with those traits and actions which are labeled as sin and for which the penalty is death. (See Gal. 5:19-23, "wrath"; Rom. 1:28-32, "implacable"; Pro. 27:4, "anger"; Eph. 2:3; Eph. 4:1-3, 31-32; Col. 3:8, 12-13; 1 Tim. 2:8, 6:11; Jas. 1:19-21, 3:5-18; Tit. 3:2-3; 1 Pet. 3:8-15).

Human anger is also closely associated with "foolishness" or being a "fool" (Pro. 12:16, 14:16-17, 14:29, 27:3). Uncontrolled human anger only produces sin, never righteousness (Gen. 4:5-8, Cain; Num. 20:1-13, Moses). Regardless of feelings of "justification" or (self-) "righteousness", anger only serves to produce more anger (Pro. 15:18).

Anger is not something external, like a bump in the sidewalk, that makes us stumble. It is internal, an emotion, "an affective state of consciousness, . . . distinguished from the cognitive and volitional states of consciousness, . . . an agitated or intense state of mind, usually with concurrent physiological changes." (Dict.). Anger is a "revengeful" passion that forms within our thoughts.
We have the choice of nurturing it and giving ourselves over to it, yielding self-control or we can "rule over" it by replacing those thoughts with positive thoughts of mercy, love, forgiveness, patience, and self-examination. It is our choice to make. Infants can't make such a choice. (Do we still 'need milk?', Heb. 5:12-13). Learning to control ourselves physically, mentally and emotionally is the most important part of growing into an adult. Becoming an adult 'spiritually' means growing into the "perfect man, unto the measure of the stature of the fullness of Christ: That we henceforth be no more children, . . ." (Eph. 4:13b-14a).

Can't we be righteously angry over the "sins" of others?

Christ's parable of the Pharisee and the publican shows the Pharisee praying about the sins of others (practicing self-righteousness) while the publican humbly asks for forgiveness of his own sins (Lk. 18:9-14). Earlier, Christ had put it more directly, saying that the time for you to be actively involved in condemning individuals for their sins is just as soon as (i.e. 'if and when') you
have removed sin from your own life (Lk. 6:39-42). Note that this is not the same thing as condemning the sin. Even if we believe we are righteous and are therefore free to embrace anger, we have probably already sinned again. If not by overlooking our own sin, then by assuming to ourselves God's exclusive right to vengeance.
One reason God reserves "vengeance" to himself, is that He is without sin. Another is that human anger is usually petty, selfish and childish, while God's wrath, a response to man's sins, is not a temper tantrum but consists of punishment for mankind's immediate or long-term benefit.

Can't we righteously imitate Christ's anger?

Yes, but the standards are high. First, Christ, like his Father, was without sin. That narrows the field to only him, but let's say you have achieved the level of Moses. Secondly, the only time Christ is described as having so much as an "angry look", he refrained from speaking angry words and he healed a man's withered hand. The look of anger on his face verifies that he was
"in all points tempted like as we are, yet without sin." (Heb. 4:15). So his example was to speak without anger and to do "good" works.

None of the accounts of the incident in the Temple mention anger or wrath or even so much as an "angry look". Mk. 11:15-19 describes Christ as "teaching". Mat. 21:12-13 shows that he was "healing" the blind and the lame. Lk. 19:45-46 indicates that he used the words of the prophets Isaiah and Jeremiah to "cast" the buyers and sellers out. The words "cast out"
(Lk. 19) and "drove out" (Jn. 2:13-17) are from the Greek ekballo (1544), meaning to eject (lit. or fig.), bring forth, cast forth, drive out, expel, put forth, send away." It's easy to project human nature onto Christ and to look at this as a temper tantrum over a zoning conflict. It makes a great action scene for a Hollywood movie. But the witnesses never mention anger here. In most of his exchanges with those who opposed him, Christ's words were what determined who was left standing. His opponents were driven away by their own guilt, embarrassment, or humiliation because they could not answer him and his "truth".

Cattle, unlike sheep, are not given to being led, but are usually "driven" (hence "drovers"). Christ made a "scourge" (Gk. phragellion, whip, lash) to drive out the "oxen". Now if the people were standing where the cattle were preparing to run, it's very possible that the scene resembled the annual "running of the bulls" in Spain, with the people fleeing, not the wrath of Christ, but the thundering hooves of bulls. If so, it would have been a symbolic irony that might have made Christ grin rather than scowl.
(See subjects of idolatry, golden calf, sacrifice of bulls).

Coming back to our subject, should we imitate Christ by looking for "moneychangers" to chase with whips? Perhaps this is a too shallow interpretation of what Christ had in mind. Christ said his words were not his, but his Father's (Jn. 14:10, 24). God said that his thoughts are "higher" than ours (Isa. 55:8). So what was God thinking when he inspired Christ's words?

Consider that God created Adam and Eve (mankind) and placed them in a garden (the earth) to "dress and keep it" while practicing obedience ("eat this, don't eat that"). But, with a little encouragement from Satan (to use human reasoning and self-justification), they yielded to their lust and greed and ate (stole) the forbidden fruit and were driven out of the garden.

Now consider that God created the earth as a place for man to learn to worship Him, in other words a "temple". But rather than a place of worship, mankind has made the world a place of business, a place of "buyers and sellers". Christ came to the temple to teach and to heal. But first, he "sent away" not only the "sellers" but also the "buyers", calling them all "thieves" (Mat. 21:13).
(Note that in the parable of the Virgins, the wise are going in to meet the bridegroom, while the foolish are out looking to buy from the sellers of oil. Mat. 25:1-13).

So there is a lot we can understand from the temple incident rather than simply mis-using it as justification for human anger.

"The Revelation of Jesus Christ" (Rev.1:1) through John, speaks of the future "wrath of the Lamb" (Rev. 6:16-17). It does not refer to our "wrath". If our 'righteous indignation' can ever be justified, it should be in "the Day of the Lord". Yet there is no mention of our "wrath" in that Day. As we see in the scriptures above, to escape God's wrath requires "meekness" on our part.
The principle is simple: if we don't want to risk being the subject of God's anger, then we shouldn't subject others to our anger.
We shouldn't be subject to anger. It should be subject to us.

Be Glad, Not Mad

"Rejoicing" is mentioned positively from creation (Job 38:4,7) to Revelation (Rev. 19:7). But it is forbidden in connection with situations in which feelings of vengeance would be expected.
"Rejoice not when your enemy falls, and let not your heart be glad when he stumbles:
Lest the Lord see it, and it displease him, and he turn away his wrath from him." (Pro. 24:17-18).

If we truly have "love" for all others, we will not count anyone as an "enemy". But if others want to count themselves as our enemies, we have little or no control over that.

Anger is an all-consuming, intolerant emotion, not allowing room for other feelings. Joy is a feeling of great happiness. It is not possible to experience joy and anger over a single situation. To "rejoice" because an "enemy" suffers, is not "joy" in the positive sense, but rather it is to experience a sense of satisfaction in the fulfillment of our lust for revenge.

God claims all "vengeance" as his. If we give up all anger, which is "revengeful passion", to God, then we shall have a lot more room in our lives for true "rejoicing".

Col. 3:8, "But now . . . put off all these; anger, wrath, malice. . ."

Isa. 29:19, "The meek (gentle, resistant to provocation) also shall increase their joy in the Lord, and the poor (in spirit) among men shall rejoice in the Holy One of Israel."

1 Ths. 5:16, "Rejoice evermore."

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Note: This topic is continued in "And You Shall Rule Over It".

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